|Part of the Politics series|
Islamism (Islam + -ism) or political Islam (Arabic: الإسلام السياسي Islām siyāsī; or الإسلامية al-Islāmīyah) is a set of ideologies holding that "Islam should guide social and political as well as personal life". "Islamism" is a controversial neologism whose definition sometimes varies (see next section). Islamists can have varying interpretations on various Quranic suras and ayahs. Islamist views emphasize the implementation of Sharia (Islamic law); of pan-Islamic political unity; and of the selective removal of non-Muslim, particularly Western military, economic, political, social, or cultural influences in the Muslim world that they believe to be incompatible with Islam. Some observers (Graham Fuller) suggest Islamism's tenets are less strict, and can be defined as a form of identity politics or "support for [Muslim] identity, authenticity, broader regionalism, revivalism, [and] revitalization of the community". Following the Arab Spring, political Islam has been described as "increasingly interdependent" with political democracy.
Islamists generally oppose the use of the term, claiming that their political beliefs and goals are simply an expression of Islamic religious belief. Similarly, some experts (Bernard Lewis) favor the term "activist Islam", or "political Islam" (Trevor Stanley), and some (Robin Wright) have equated the term "militant Islam" with Islamism.
Central and prominent figures of modern Islamism include Ata Abu Rashta, Sayyid Qutb, Hasan al-Banna, Abul Ala Maududi and Ruhollah Khomeini. Other important figures who inspired various Islamist movements are Jamal-al-Din al-Afghani, Muhammad 'Abduh, Rashid Rida, Muhammad Iqbal, Muhammad Asad, Said Nursî, Taqiuddin al-Nabhani, Ali Shariati, Navvab Safavi, Yusuf al-Qaradawi and Rashid al-Ghannushi.
- 1 Definitions
- 2 History of the term
- 3 Relation to Islam
- 4 Influence
- 5 Sources of strength
- 6 Criticism
- 7 History
- 7.1 Predecessor movements
- 7.2 Early history
- 7.3 Muhammad Iqbal
- 7.4 Sayyid Abul Ala Maududi
- 7.5 Muslim Brotherhood
- 7.6 Sayyid Qutb
- 7.7 Six-Day War (1967)
- 7.8 Islamic Republic in Iran
- 7.9 Pakistan
- 7.10 Afghanistan
- 7.11 Persian Gulf War
- 7.12 Jihad movements of Egypt
- 7.13 Sudan
- 7.14 Algeria
- 7.15 Taliban in Afghanistan
- 7.16 Turkey
- 7.17 Other countries
- 7.18 Hizb ut-Tahrir
- 7.19 London
- 8 Counter-response
- 9 Parties and organizations
- 10 See also
- 11 References
- 12 Further reading
- 13 External links
Islamism has been defined as:
- "the belief that Islam should guide social and political as well as personal life",
- movement of "supporters of government in accord with the laws of Islam [and] who view the Quran as a political model (Associated Press's (AP) original definition of "Islamist")
- a pejorative shorthand for extremist Muslims or Muslims the American news media "don't like." ("Council on American–Islamic Relations complaint about old AP definition of Islamist)
- "the [Islamic] ideology that guides society as a whole and that [teaches] law must be in conformity with the Islamic sharia",
- an unsustainably flexible movement of ... everything to everyone: an alternative social provider to the poor masses; an angry platform for the disillusioned young; a loud trumpet-call announcing `a return to the pure religion` to those seeking an identity; a "progressive, moderate religious platform` for the affluent and liberal; ... and at the extremes, a violent vehicle for rejectionists and radicals.
- an Islamic "movement that seeks cultural differentiation from the West and reconnection with the pre-colonial symbolic universe",
- "the organised political trend, owing its modern origin to the founding of the Muslim Brotherhood in Egypt in 1928, that seeks to solve modern political problems by reference to Muslim texts",
- "the whole body of thought which seeks to invest society with Islam which may be integrationist, but may also be traditionalist, reform-minded or even revolutionary",
- "the active assertion and promotion of beliefs, prescriptions, laws or policies that are held to be Islamic in character,"
- a movement of "Muslims who draw upon the belief, symbols, and language of Islam to inspire, shape, and animate political activity;" which may contain moderate, tolerant, peaceful activists, and/or those who "preach intolerance and espouse violence."
- a term "used by outsiders to denote a strand of activity which they think justifies their misconception of Islam as something rigid and immobile, a mere tribal affiliation."
Islamism takes different forms and spans a wide range of strategies and tactics, and thus is not a united movement.
Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent jihad or urging and conducting attacks on a religious basis.
Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.
History of the term
The term, which originally denoted the religion of Islam, first appeared in English as Islam in 1696, and as Islamism in 1712. By the turn of the twentieth century, it had begun to be displaced by the shorter and purely Arabic term Islam and by 1938, when Orientalist scholars completed The Encyclopaedia of Islam, seems to have virtually disappeared from the English language.
The term "Islamism" acquired its contemporary connotations in French academia in the late 1970s and early 1980s. From French, it began to migrate to the English language in the mid-1980s, and in recent years has largely displaced the term Islamic fundamentalism in academic circles.
The use of the term Islamism was at first "a marker for scholars more likely to sympathize" with new Islamic movements; however, as the term gained popularity it became more specifically associated with political groups such as the Taliban or the Algerian Armed Islamic Group, as well as with highly publicized acts of violence.
"Islamists" who have spoken out against the use of the term insisting they are merely "Muslims", include Ayatollah Mohammad Hussein Fadlallah, the spiritual mentor of Hizbullah, and Abbassi Madani, leader of the Algerian Islamic Salvation Front.
A 2003 article in Middle East Quarterly states:
In summation, the term Islamism enjoyed its first run, lasting from Voltaire to the First World War, as a synonym for Islam. Enlightened scholars and writers generally preferred it to Mohammedanism. Eventually both terms yielded to Islam, the Arabic name of the faith, and a word free of either pejorative or comparative associations. There was no need for any other term, until the rise of an ideological and political interpretation of Islam challenged scholars and commentators to come up with an alternative, to distinguish Islam as modern ideology from Islam as a faith... To all intents and purposes, Islamic fundamentalism and Islamism have become synonyms in contemporary American usage.
CAIR had complained that the AP's old definition of "Islamist"—a "supporter of government in accord with the laws of Islam [and] who view the Quran as a political model"—had become a pejorative shorthand for extremist Muslims or "Muslims we don't like."
AP Stylebook's entry for Islamist now reads as follows: "An advocate or supporter of a political movement that favors reordering government and society in accordance with laws prescribed by Islam. Do not use as a synonym for Islamic fighters, militants, extremists or radicals, who may or may not be Islamists. Where possible, be specific and use the name of militant affiliations: al-Qaida-linked, Hezbollah, Taliban, etc. Those who view the Quran as a political model encompass a wide range of Muslims, from mainstream politicians to militants known as jihadi."
Relation to Islam
Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.
Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was an historical fluke of the "shortlived heyday of secular Arab nationalism between 1945 and 1970," and it is quietist/non-political Islam, not Islamism, that requires explanation.
On the other hand, Muslim-owned and run media (not just Western media) have used the terms "Islamist" and "Islamism" — as distinguished from Muslim and Islam — to distinguish groups such as the Islamic Salvation Front in Algeria or Jamaa Islamiya in Egypt, which actively seek to implement Islamic law, from mainstream Muslim groups.
Another source distinguishes Islamist from Islamic "by the fact that the latter refers to a religion and culture in existence over a millennium, whereas the first is a political/religious phenomenon linked to the great events of the 20th century". Islamists have, at least at times, defined themselves as "Islamiyyoun/Islamists" to differentiate themselves from "Muslimun/Muslims".
According to historian Bernard Lewis, Islamism, (or as he terms it "activist" Islam), along with "quietism," form two "particular ... political traditions" in Islam.
The quietist tradition obviously rests on the Prophet as sovereign, as judge and statesman. But before the Prophet became a head of state, he was a rebel. Before he traveled from Mecca to Medina, where he became sovereign, he was an opponent of the existing order. He led an opposition against the pagan oligarchy of Mecca and at a certain point went into exile and formed what in modern language might be called a "government in exile," with which finally he was able to return in triumph to his birthplace and establish the Islamic state in Mecca. ...
The Prophet as rebel has provided a sort of paradigm of revolution—opposition and rejection, withdrawal and departure, exile and return. Time and time again movements of opposition in Islamic history tried to repeat this pattern, a few of them successfully.— Bernard Lewis (Islamic Revolution)
Few observers contest the influence of Islamism in the Muslim world. Following the collapse of the Soviet Union, political movements based on the liberal ideology of free expression and democratic rule have led the opposition in other parts of the world such as Latin America, Eastern Europe and many parts of Asia; however "the simple fact is that political Islam currently reigns as the most powerful ideological force across the Muslim world today".
Even some of those (such as Olivier Roy) who see Islamism as fraught with contradictions believe "the socioeconomic realities that sustained the Islamist wave are still here and are not going to change: poverty, uprootedness, crises in values and identities, the decay of the educational systems, the North-South opposition, and the problem of immigrant integration into the host societies".
The strength of Islamism draws from the strength of religiosity in general in the Muslim world. Compared to Western societies, "[w]hat is striking about the Islamic world is that ... it seems to have been the least penetrated by irreligion".
Where other peoples may look to the physical or social sciences for answers in areas which their ancestors regarded as best left to scripture, in the Muslim world, religion has become more encompassing, not less, as "in the last few decades, it has been the fundamentalists who have increasingly represented the cutting edge" of Muslim culture.
In Egypt and the rest of the Muslim world "the word secular, a label proudly worn 30 years ago, is shunned" and "used to besmirch" political foes. The small secular opposition parties "cannot compare" with Islamists in terms of "doggedness, courage," "risk-taking" or "organizational skills".
In the Middle East and Pakistan, religious discourse dominates societies, the airwaves, and thinking about the world. Radical mosques have proliferated throughout Egypt. Book stores are dominated by works with religious themes ... The demand for sharia, the belief that their governments are unfaithful to Islam and that Islam is the answer to all problems, and the certainty that the West has declared war on Islam; these are the themes that dominate public discussion. Islamists may not control parliaments or government palaces, but they have occupied the popular imagination.
Moderate strains of Islamism have been described as "competing in the democratic public square in places like Turkey, Tunisia, Malaysia and Indonesia. In Morocco, the Islamist Justice and Development Party (PJD) supported King Muhammad VI's "Mudawana", a "startlingly progressive family law" which grants women the right to a divorce, raises the minimum age for marriage to 18, and, in the event of separation, stipulates equal distribution of property.
Even before the Arab Spring, Islamists in Egypt and other Muslim countries had been described as "extremely influential. ... They determine how one dresses, what one eats. In these areas, they are incredibly successful. ... Even if the Islamists never come to power, they have transformed their countries." Democratic, peaceful and political Islamists are now dominating the spectrum of Islamist ideology as well as the political system of the Muslim world.
Sources of strength
Amongst the various reasons for the global strength of Islamism are:
- The memory in Muslim societies of the many centuries of "cultural and institutional success" of Islamic civilization that have created an "intense resistance to an alternative 'civilizational order'", such as Western civilization,
Outside Islamdom, Christian missionaries from Europe usually succeeded in making converts. Whether for spiritual reasons or for material ones, substantial numbers of Native American, Africans, Hindus, Buddhists, and Confucians accepted the Gospels. But Muslims did not."
- The proximity of the core of the Muslim world to Europe and Christendom where it first conquered and then was conquered. Iberia in the seventh century, the Crusades which began in the eleventh century, then for centuries the Ottoman Empire, were all fields of war between Europe and Islam.
- The Islamic world was aware of European fear and hatred:
For almost a thousand years, from the first Moorish landing in Spain to the second Turkish siege of Vienna, Europe was under constant threat from Islam. In the early centuries it was a double threat — not only of invasion and conquest, but also of conversion and assimilation. All but the easternmost provinces of the Islamic realm had been taken from Christian rulers, and the vast majority of the first Muslims west of Iran and Arabia were converts from Christianity ... Their loss was sorely felt and it heightened the fear that a similar fate was in store for Europe.
- and also felt its own anger and resentment at the much more recent technological superiority of westerners who,
are the perpetual teachers; we, the perpetual students. Generation after generation, this asymmetry has generated an inferiority complex, forever exacerbated by the fact that their innovations progress at a faster pace than we can absorb them. ... The best tool to reverse the inferiority complex to a superiority complex ... Islam would give the whole culture a sense of dignity.
- For Islamists, the primary threat of the West is cultural rather than political or economic. Cultural dependency robs one of faith and identity and thus destroys Islam and the Islamic community (ummah) far more effectively than political rule.
- The end of the Cold War and Soviet occupation of Afghanistan has eliminated the common atheist Communist enemy uniting some religious Muslims and the capitalist west.
During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.
Although now a strong opponent of Israel's existence, Hamas has been called "Israel's creation." In the 1970s and 1980s Israel tolerated and supported the group as preferable to the secular and then more powerful al-Fatah and the PLO.
Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed."  This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."
Resurgence of Islam
The resurgence of Islamic devotion and the attraction to things Islamic can be traced to several events.
- By the end of World War I, most Muslim states were seen to be dominated by the Christian-leaning Western states. It is argued that either the claims of Islam were false and the Christian or post-Christian West had finally come up with another system that was superior, or Islam had failed through not being true to itself. Thus, a redoubling of faith and devotion by Muslims was called for to reverse this tide.
- The connection between the lack of an Islamic spirit and the lack of victory was underscored by the disastrous defeat of Arab nationalist-led armies fighting under the slogan "Land, Sea and Air" in the 1967 Six Day War, compared to the (perceived) near-victory of the Yom Kippur War six years later. In that war the military's slogan was "God is Great".
- Along with the Yom Kippur War came the Arab oil embargo where the (Muslim) Persian Gulf oil-producing states' dramatic decision to cut back on production and quadruple the price of oil, made the terms oil, Arabs and Islam synonymous – with power – in the world, and especially in the Muslim world's public imagination. Many Muslims believe as Saudi Prince Saud al Faisal did that the hundreds of billions of dollars in wealth obtained from the Persian Gulf's huge oil deposits were nothing less than a gift from God to the Islamic faithful.
- As the Islamic revival gained momentum, governments such as Egypt's, which had previously repressed (and was still continuing to repress) Islamists, joined the bandwagon. They banned alcohol and flooded the airwaves with religious programming, giving the movement even more exposure.
A tenet of the Quran is that Islam will deliver victory and success. For example 23:1: "Successful indeed are the believers"; Sura 9:14 "Fight them and God will punish them at your hands ... God will make you victorious over them"; 22:40: "God will certainly aid those who aid His (cause): for verily God is Full of Strength, Exalted in Might."
Saudi Arabian funding
Starting in the mid-1970s the Islamic resurgence was funded by an abundance of money from Saudi Arabian oil exports. The tens of billions of dollars in "petro-Islam" largesse obtained from the recently heightened price of oil funded an estimated "90% of the expenses of the entire faith."
Throughout the Muslim world, religious institutions for people both young and old, from children's maddrassas to high-level scholarships received Saudi funding, "books, scholarships, fellowships, and mosques" (for example, "more than 1500 mosques were built and paid for with money obtained from public Saudi funds over the last 50 years"), along with training in the Kingdom for the preachers and teachers who went on to teach and work at these universities, schools, mosques, etc.
The funding was also used to reward journalists and academics who followed the Saudis' strict interpretation of Islam; and satellite campuses were built around Egypt for Al Azhar, the world's oldest and most influential Islamic university.
The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.
Grand Mosque seizure
The strength of the Islamist movement was manifest in an event which might have seemed sure to turn Muslim public opinion against fundamentalism, but did just the opposite. In 1979 the Grand Mosque in Mecca Saudi Arabia was seized by an armed fundamentalist group and held for over a week. Scores were killed, including many pilgrim bystanders in a gross violation of one of the most holy sites in Islam (and one where arms and violence are strictly forbidden).
Instead of prompting a backlash against the movement from which the attackers originated, however, Saudi Arabia, already very conservative, responded by shoring up its fundamentalist credentials with even more Islamic restrictions. Crackdowns followed on everything from shopkeepers who did not close for salat and newspapers that published pictures of women, to the selling of dolls, teddy bears (images of animate objects are considered haraam), and dog food (dogs are considered unclean).
In other Muslim countries, blame for and wrath against the seizure was directed not against fundamentalists, but against Islamic fundamentalism's foremost geopolitical enemy – the United States. Ayatollah Khomeini sparked attacks on American embassies when he announced:
It is not beyond guessing that this is the work of criminal American imperialism and international Zionism
despite the fact that the object of the fundamentalists' revolt was the Kingdom of Saudi Arabia, America's major ally in the region. Anti-American demonstrations followed in the Philippines, Turkey, Bangladesh, India, the UAE, Pakistan, and Kuwait. The US Embassy in Libya was burned by protesters chanting pro-Khomeini slogans and the embassy in Islamabad, Pakistan was burned to the ground.
Dissatisfaction with the status quo
- The Arab world – the original heart of the Muslim world – has been afflicted with economic stagnation. For example, it has been estimated that in the mid 1990s the exports of Finland, a European country of five million, exceeded those of the entire Arab world of 260 million, excluding oil revenue. This economic stagnation is argued to have commenced with the demise of the Ottoman Caliphate in 1924, with trade networks being disrupted and societies torn apart with the creation of new nation states; prior to this, the Middle East had a diverse and growing economy and more general prosperity.
- Strong population growth combined with economic stagnation has created urban conglomerations in Cairo, Istanbul, Tehran, Karachi, Dhaka, and Jakarta each with well over 12 million citizens, millions of them young and unemployed or underemployed. Such a demographic, alienated from the westernized ways of the urban elite, but uprooted from the comforts and more passive traditions of the villages they came from, is understandably favourably disposed to an Islamic system promising a better world – an ideology providing an "emotionally familiar basis for group identity, solidarity, and exclusion; an acceptable basis for legitimacy and authority; an immediately intelligible formulation of principles for both a critique of the present and a program for the future."
Shelter of the mosque
While dictatorial regimes can preempt opposition nationalist or socialist campaigns by closing down their networks and headquarters, the centre for Islamist political organizing is the mosque. It is illegal for the government to shut down or take over mosques in the Muslim world (and often in secular states where the government pursues a policy of separation of religion and state and thus does not interfere with organised religion) by virtue of its religious significance. "It is in the mosque where [Islamists] canvas neighbourhoods in the course of providing social services, spread their political messages and campaign for votes where permitted to participate."
Islamist movements such as the Muslim Brotherhood, "are well known for providing shelters, educational assistance, free or low cost medical clinics, housing assistance to students from out of town, student advisory groups, facilitation of inexpensive mass marriage ceremonies to avoid prohibitively costly dowry demands, legal assistance, sports facilities, and women's groups." All this compares very favourably against incompetent, inefficient, or neglectful governments whose commitment to social justice is limited to rhetoric.
Power of identity politics
Islamism can also be described as part of identity politics, specifically the religiously-oriented nationalism that emerged in the Third World in the 1970s: "resurgent Hinduism in India, Religious Zionism in Israel, militant Buddhism in Sri Lanka, resurgent Sikh nationalism in the Punjab, 'Liberation Theology' of Catholicism in Latin America, and of course, Islamism in the Muslim world." (This is distinguished from ethnic or linguistic-based nationalism which Islamism opposes.) These all challenged Westernized ruling elites on behalf of 'authenticity' and tradition.
Islamism, or elements of Islamism, have been criticised for: repression of free expression and individual rights, rigidity, hypocrisy, lack of true understanding of Islam, misinterpreting the Quran and Sunnah, and for innovations to Islam (bid‘ah), notwithstanding Islamists' proclaimed opposition to any such innovation.
Some Islamic revivalist movements and leaders pre-dating Islamism include:
- Shaikh Ahmad Sirhindi (~1564–1624) was part of "a reassertion of orthodoxy within Sufism" and was known to his followers as the 'renovator of the second millennium'. It has been said of Sirhindi that he 'gave to Indian Islam the rigid and conservative stamp it bears today.'
- Ibn Taymiyyah, a Syrian Islamic jurist during the 13th and 14th centuries who is often quoted by contemporary Islamists. Ibn Taymiyya argued against the shirking of Sharia law, and against practices such as the celebration of Muhammad's birthday or the construction of mosques around the tombs of Sufi sheikhs, believing that these were unacceptable borrowings from Christianity.'
- Shah Waliullah of India and Muhammad ibn Abd-al-Wahhab of Arabia were contemporaries who met each other while studying in Mecca. Muhammad ibn Abd-al-Wahhab advocated doing away with the later accretions like grave worship and getting back to the letter and the spirit of Islam as preached and practiced by Muhammad. He went on to found Wahhabism. Shah Waliullah was a forerunner of reformist Islamists like Muhammad Abduh, Muhammad Iqbal and Muhammad Asad in his belief that there was "a constant need for new ijtihad as the Muslim community progressed and expanded and new generations had to cope with new problems" and in his interest in the social and economic problems of the poor.
- Sayyid Ahmad Barelvi was a disciple and successor of Shah Waliullah's son and emphasized the 'purification' of Islam from un-Islamic beliefs and practices. He anticipated modern militant Islamists by leading a jihad movement and attempted to create an Islamic state with enforcement of Islamic law. While he waged jihad against Sikh fundamentalist rule in Muslim-majority North-Western India, his followers fought against British colonialism after his death and allied themselves with the Indian Mutiny.
- After the failure of the Indian Mutiny some of Shah Waliullah's followers turned to more peaceful methods of preserving the Islamic heritage and founded the Dar al-Ulum seminary in 1867 in the town of Deoband. From the school developed the Deobandi movement which became the largest philosophical movement of traditional Islamic thought in the subcontinent and led to the establishment of thousands of madrasahs throughout modern-day India, Pakistan and Bangladesh.
The end of the 19th century saw the dismemberment of most of the Muslim Ottoman Empire by non-Muslim European colonial powers. The empire spent massive sums on Western civilian and military technology to try to modernize and compete with the encroaching European powers, and in the process went deep into debt to these powers.
In this context, the publications of Jamal ad-din al-Afghani (1837–97), Muhammad Abduh (1849–1905) and Rashid Rida (1865–1935) preached Islamic alternatives to the political, economic, and cultural decline of the empire. Muhammad Abduh and Rashid Rida formed the beginning of the Salafist movement, as well as the reformist Islamist movement.
Their ideas included the creation of a truly Islamic society under sharia law, and the rejection of taqlid, the blind imitation of earlier authorities, which they believed deviated from the true messages of Islam. Unlike some later Islamists, Salafists strongly emphasized the restoration of the Caliphate.
Muhammad Iqbal was a philosopher, poet and politician in British India who is widely regarded as having inspired the Islamic Nationalism and Pakistan Movement in British India. Iqbal is admired as a prominent classical poet by Pakistani, Iranian, Indian and other international scholars of literature. Though Iqbal is best known as an eminent poet, he is also a highly acclaimed "Islamic philosophical thinker of modern times".
While studying law and philosophy in England and Germany, Iqbal became a member of the London branch of the All India Muslim League. He came back to Lahore in 1908. While dividing his time between law practice and philosophical poetry, Iqbal had remained active in the Muslim League. He did not support Indian involvement in World War I and remained in close touch with Muslim political leaders such as Muhammad Ali Johar and Muhammad Ali Jinnah. He was a critic of the mainstream Indian nationalist and secularist Indian National Congress. Iqbal's seven English lectures were published by Oxford University press in 1934 in a book titled The Reconstruction of Religious Thought in Islam. These lectures dwell on the role of Islam as a religion as well as a political and legal philosophy in the modern age.
Iqbal expressed fears that not only would secularism and secular nationalism weaken the spiritual foundations of Islam and Muslim society, but that India's Hindu-majority population would crowd out Muslim heritage, culture and political influence. In his travels to Egypt, Afghanistan, Palestine and Syria, he promoted ideas of greater Islamic political co-operation and unity, calling for the shedding of nationalist differences. Sir Muhammad Iqbal was elected president of the Muslim League in 1930 at its session in Allahabad as well as for the session in Lahore in 1932. In his Allahabad Address on 29 December 1930, Iqbal outlined a vision of an independent state for Muslim-majority provinces in northwestern India. This address later inspired the Pakistan movement.
Sayyid Abul Ala Maududi
Sayyid Abul Ala Maududi was an important early twentieth-century figure in the Islamic revival in India, and then after independence from Britain, in Pakistan. Trained as a lawyer he chose the profession of journalism, and wrote about contemporary issues and most importantly about Islam and Islamic law. Maududi founded the Jamaat-e-Islami party in 1941 and remained its leader until 1972. However, Maududi had much more impact through his writing than through his political organising. His extremely influential books (translated into many languages) placed Islam in a modern context, and influenced not only conservative ulema but liberal modernizer Islamists such as al-Faruqi, whose "Islamization of Knowledge" carried forward some of Maududi's key principles.
Maududi believed that Islam was all-encompassing: "Everything in the universe is 'Muslim' for it obeys God by submission to His laws... The man who denies God is called Kafir (concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul."
Maududi also believed that Muslim society could not be Islamic without Sharia, and Islam required the establishment of an Islamic state. This state should be a "theo-democracy," based on the principles of: tawhid (unity of God), risala (prophethood) and khilafa (caliphate). Although Maududi talked about Islamic revolution, he was both less revolutionary and less politically/economically populist than later Islamists like Qutb.
Roughly contemporaneous with Maududi was the founding of the Muslim Brotherhood in Ismailiyah, Egypt in 1928 by Hassan al Banna. His was arguably the first, largest and most influential modern Islamic political/religious organization. Under the motto "the Qur'an is our constitution," it sought Islamic revival through preaching and also by providing basic community services including schools, mosques, and workshops. Like Maududi, Al Banna believed in the necessity of government rule based on Shariah law implemented gradually and by persuasion, and of eliminating all imperialist influence in the Muslim world.
Some elements of the Brotherhood, though perhaps against orders, did engage in violence against the government, and its founder Al-Banna was assassinated in 1949 in retaliation for the assassination of Egypt's premier Mahmud Fami Naqrashi three months earlier. The Brotherhood has suffered periodic repression in Egypt and has been banned several times, in 1948 and several years later following confrontations with Egyptian president Gamal Abdul Nasser, who jailed thousands of members for several years.
Despite periodic repression, the Brotherhood has become one of the most influential movements in the Islamic world, particularly in the Arab world. For many years it was described as "semi-legal" and was the only opposition group in Egypt able to field candidates during elections. In the Egyptian parliamentary election, 2011–2012, the political parties identified as "Islamist" (the Brotherhood's Freedom and Justice Party, Salafi Al-Nour Party and liberal Islamist Al-Wasat Party) won 75% of the total seats. Mohamed Morsi, an Islamist democrat of Muslim Brotherhood, was the first democratically elected president of Egypt. He was deposed during the 2013 Egyptian coup d'état.
Maududi's political ideas influenced Sayyid Qutb, a leading member of the Muslim Brotherhood movement, and one of the key philosophers of Islamism and highly influential thinkers of Islamic universalism. Qutb believed things had reached such a state that the Muslim community had literally ceased to exist. It "has been extinct for a few centuries," having reverted to Godless ignorance (Jahiliyya).
To eliminate jahiliyya, Qutb argued Sharia, or Islamic law, must be established. Sharia law was not only accessible to humans and essential to the existence of Islam, but also all-encompassing, precluding "evil and corrupt" non-Islamic ideologies like communism, nationalism, or secular democracy.
Qutb preached that Muslims must engage in a two-pronged attack of converting individuals through preaching Islam peacefully and also waging militant jihad to forcibly eliminate the "power structures" of Jahiliyya – not only from the Islamic homeland but from the face of the earth.
Qutb was both a member of the brotherhood and enormously influential in the Muslim world at large. Qutb is considered by some (Fawaz A. Gerges) to be "the founding father and leading theoretician" of modern jihadis, such as Osama bin Laden. However, the Muslim Brotherhood in Egypt and in Europe has not embraced his vision of undemocratic Islamic state and armed jihad, something for which they have been denounced by radical Islamists.
Six-Day War (1967)
The quick and decisive defeat of the Arab troops during the Six-Day War by Israeli troops constituted a pivotal event in the Arab Muslim world. The defeat along with economic stagnation in the defeated countries, was blamed on the secular Arab nationalism of the ruling regimes. A steep and steady decline in the popularity and credibility of secular, socialist and nationalist politics ensued. Ba'athism, Arab socialism, and Arab nationalism suffered, and different democratic and anti-democratic Islamist movements inspired by Maududi and Sayyid Qutb gained ground.
Islamic Republic in Iran
The first modern "Islamist state" (with the possible exception of Zia's Pakistan) was established among the Shia of Iran. In a major shock to the rest of the world, Ayatollah Ruhollah Khomeini led the Iranian Revolution of 1979 to overthrow the oil-rich, well-armed, Westernized and pro-American secular monarchy ruled by Shah Muhammad Reza Pahlavi.
The views of Ali Shariati, ideologue of the Iranian Revolution, had resemblance with Mohammad Iqbal, ideological father of the State of Pakistan, but Khomeini's beliefs were placed somewhere between beliefs of Sunni Islamic thinkers like Mawdudi and Qutb: He believed that complete imitation of the early Muslims for restoration of Sharia law was essential to Islam, that secular, Westernizing Muslims were actually agents of the West serving Western interests, and that the "plundering" of Muslim lands was part of a long-term conspiracy against Islam by the Christian West.
But they also differed:
- As a Shia, Khomeini looked to Ali ibn Abī Tālib and Husayn ibn Ali Imam, but not Caliphs Abu Bakr, Omar or Uthman.
- Khomeini talked not about restoring the Caliphate or Sunni Islamic democracy, but about establishing a state where the role of guardianship of democratic or dictatorial political system was taken by Shia jurists (ulama) as the successors of Shia Imams until the Mahdi returned from occultation. His concept of velayat-e-faqih ("guardianship of the [Islamic] jurist"), held that the leading Shia Muslim cleric in society – which Khomeini and his followers believed to be himself – should serve as supervisor of state in order to protect or "guard" Islam and Sharia law from "innovation" and "anti-Islamic laws" passed by dictators or democratic parliaments.
- The revolution was influenced by Marxism through Islamist thought and also by writings that sought either to counter Marxism (Muhammad Baqir al-Sadr's work) or to integrate socialism and Islamism (Ali Shariati's work). A strong wing of the revolutionary leadership was made up of leftists or "radical populists", such as Ali Akbar Mohtashami-Pur.
While initial enthusiasm for the Iranian revolution in the Muslim world was intense, it has waned as "purges, executions, and atrocities tarnished its image".
The Islamic Republic has also maintained its hold on power in Iran in spite of US economic sanctions, and has created or assisted like-minded Shia terrorist groups in Iraq, Egypt, al-Sham, Jordan (SCIRI) and Lebanon (Hezbollah) (two Muslim countries that also have large Shiite populations). During the 2006 Israel-Lebanon conflict, the Iranian government enjoyed something of a resurgence in popularity amongst the predominantly Sunni "Arab street," due to its support for Hezbollah and to President Mahmoud Ahmadinejad's vehement opposition to the United States and his call that Israel shall vanish. However, Ahmadinejad lost this popularity during Arab Spring due to his support for Bashar al-Assad and his Syrian Baathist regime.
Early in the history of the state of Pakistan (12 March 1949), a parliamentary resolution (the Objectives Resolution) was adopted in accordance with the vision of founding fathers of Pakistan (Muhammad Iqbal, Muhammad Ali Jinnah, Liaquat Ali Khan). proclaiming:
- The State shall exercise its powers and authority through the elected representatives of the people.
- The principles of democracy, freedom, equality, tolerance and social justice, as enunciated by Islam, shall be fully observed.
- Muslims shall be enabled to order their lives in the individual and collective spheres in accordance with the teachings of Islam as set out in the Quran and Sunnah.
- Provision shall be made for the religious minorities to freely profess and practice their religions and develop their cultures.
This resolution later became a key source of inspiration for writers of the Constitution of Pakistan, and is included in the constitution as preamble.
In July 1977, General Zia-ul-Haq overthrew Prime Minister Zulfiqar Ali Bhutto's regime in Pakistan. Ali Bhutto, a leftist in democratic competition with Islamists, had announced banning alcohol and nightclubs within six months, shortly before he was overthrown. Zia-ul-Haq was much more committed to Islamism, and "Islamization" or implementation of Islamic law, became a cornerstone of his eleven-year military dictatorship and Islamism became his "official state ideology". Zia ul Haq was an admirer of Mawdudi and Mawdudi's party Jamaat-e-Islami became the "regime's ideological and political arm". In Pakistan this Islamization from above was "probably" more complete "than under any other regime except those in Iran and Sudan," but Zia-ul-Haq was also criticized by many Islamists for imposing "symbols" rather than substance, and using Islamization to legitimize his means of seizing power. Unlike neighboring Iran, Zia-ul-Haq's policies were intended to "avoid revolutionary excess", and not to strain relations with his American and Persian Gulf state allies. Zia-ul-Haq was killed in 1988 but Islamization remains an important element in Pakistani society.
In 1979, the Soviet Union deployed its 40th Army into Afghanistan, attempting to suppress an Islamic rebellion against an allied Marxist regime in the Afghan Civil War. The conflict, pitting indigenous impoverished Muslims (mujahideen) against an anti-religious superpower, galvanized thousands of Muslims around the world to send aid and sometimes to go themselves to fight jihad. Leading this pan-Islamic effort was Palestinian sheikh Abdullah Yusuf Azzam. While the military effectiveness of these "Afghan Arabs" was marginal, an estimated 16,000 to 35,000 Muslim volunteers came from around the world came to fight in Afghanistan.
When the Soviet Union abandoned the Marxist Najibullah regime and withdrew from Afghanistan in 1989 (the regime finally fell in 1992), the victory was seen by many Muslims as the triumph of Islamic faith over superior military power and technology that could be duplicated elsewhere.
The jihadists gained legitimacy and prestige from their triumph both within the militant community and among ordinary Muslims, as well as the confidence to carry their jihad to other countries where they believed Muslims required assistance.|
The collapse of the Soviet Union itself, in 1991, was seen by many Islamists, including Bin Laden, as the defeat of a superpower at the hands of Islam. Concerning the $6 billion in aid given by the US and Pakistan's military training and intelligence support to the mujahideen, bin Laden wrote: "[T]he US has no mentionable role" in "the collapse of the Soviet Union ... rather the credit goes to God and the mujahidin" of Afghanistan.
Persian Gulf War
Another factor in the early 1990s that worked to radicalize the Islamist movement was the Gulf War, which brought several hundred thousand US and allied non-Muslim military personnel to Saudi Arabian soil to put an end to Saddam Hussein's occupation of Kuwait. Prior to 1990 Saudi Arabia played an important role in restraining the many Islamist groups that received its aid. But when Saddam, secularist and Ba'athist dictator of neighboring Iraq, attacked Saudi Arabia (his enemy in the war), western troops came to protect the Saudi monarchy. Traditional Muslim belief holds that non-Muslim troops must not be allowed on the Arabian peninsula (including Saudi Arabia). Islamists accused the Saudi regime of being a puppet of the west.
These attacks resonated with conservative Muslims and the problem did not go away with Saddam's defeat either, since American troops remained stationed in the kingdom, and a de facto cooperation with the Palestinian-Israeli peace process developed. Saudi Arabia attempted to compensate for its loss of prestige among these groups by repressing those domestic Islamists who attacked it (bin Laden being a prime example), and increasing aid to Islamic groups (Islamist madrassas around the world and even aiding some violent Islamist groups) that did not, but its pre-war influence on behalf of moderation was greatly reduced. One result of this was a campaign of attacks on government officials and tourists in Egypt, a bloody civil war in Algeria and Osama bin Laden's terror attacks climaxing in the 9/11 attack.
Jihad movements of Egypt
While Qutb's ideas became increasingly radical during his imprisonment prior to his execution in 1966, the leadership of the Brotherhood, led by Hasan al-Hudaybi, remained moderate and interested in political negotiation and activism. Fringe or splinter movements inspired by the final writings of Qutb in the mid-1960s (particularly the manifesto Milestones, aka Ma'alim fi-l-Tariq) did, however, develop and they pursued a more radical direction. By the 1970s, the Brotherhood had renounced violence as a means of achieving its goals.
The path of violence and military struggle was then taken up by the Egyptian Islamic Jihad organization responsible for the assassination of Anwar Sadat in 1981. Unlike earlier anti-colonial movements, Islamic Jihad directed its attacks against what it believed were "apostate" leaders of Muslim states, leaders who held secular leanings or who had introduced or promoted Western/foreign ideas and practices into Islamic societies. Its views were outlined in a pamphlet written by Muhammad Abd al-Salaam Farag, in which he states:
...there is no doubt that the first battlefield for jihad is the extermination of these infidel leaders and to replace them by a complete Islamic Order...
Another of the Egyptian groups which employed violence in their struggle for Islamic order was al-Gama'a al-Islamiyya (Islamic Group). Victims of their campaign against the Egyptian state in the 1990s included the head of the counter-terrorism police (Major General Raouf Khayrat), a parliamentary speaker (Rifaat al-Mahgoub), dozens of European tourists and Egyptian bystanders, and over 100 Egyptian police. Ultimately the campaign to overthrow the government was unsuccessful, and the major jihadi group, Jamaa Islamiya (or al-Gama'a al-Islamiyya), renounced violence in 2003. Other lesser known groups include the Islamic Liberation Party, Salvation from Hell and Takfir wal-Hijra, and these groups have variously been involved in activities such as attempted assassinations of political figures, arson of video shops and attempted takeovers of government buildings.
For many years, Sudan had an Islamist regime under the leadership of Hassan al-Turabi. His National Islamic Front first gained influence when strongman General Gaafar al-Nimeiry invited members to serve in his government in 1979. Turabi built a powerful economic base with money from foreign Islamist banking systems, especially those linked with Saudi Arabia. He also recruited and built a cadre of influential loyalists by placing sympathetic students in the university and military academy while serving as minister of education.
After al-Nimeiry was overthrown in 1985 the party did poorly in national elections, but in 1989 it was able to overthrow the elected post-al-Nimeiry government with the help of the military. Turabi was noted for his commitment to the democratic process and a liberal government before coming to power, but strict application of sharia law, and an intensification of the long-running war in southern Sudan, once in power. The NIF regime also harbored Osama bin Laden for a time (before 9/11), and worked to unify Islamist opposition to the American attack on Iraq in the 1991 Gulf War.
After Sudanese intelligence services were implicated in an assassination attempt on the President of Egypt, UN economic sanctions were imposed on Sudan, a poor country, and Turabi fell from favor. He was imprisoned for a time in 2004-5. Some of the NIF policies, such as the war with the non-Muslim south, have been reversed, though the National Islamic Front still holds considerable power in the government of Omar al-Bashir and National Congress Party, another Islamist party in country.
An Islamist movement influenced by Salafism and the jihad in Afghanistan, as well as the Muslim Brotherhood, was the FIS or Front Islamique de Salut (the Islamic Salvation Front) in Algeria. Founded as a broad Islamist coalition in 1989 it was led by Abbassi Madani, and a charismatic Islamist young preacher, Ali Belhadj. Taking advantage of economic failure and unpopular social liberalization and secularization by the ruling leftist-nationalist FLN regime, it used its preaching to advocate the establishment of a legal system following Sharia law, economic liberalization and development program, education in Arabic rather than French, and gender segregation, with women staying home to alleviate the high rate of unemployment among young Algerian men. The FIS won sweeping victories in local elections and it was going to win national elections in 1991 when voting was canceled by a military coup d'état.
As Islamists took up arms to overthrow the regime, the FIS's leaders were arrested and it became overshadowed by Islamist guerrilla groups, particularly the Islamic Salvation Army, MIA and Armed Islamic Group (or GIA). A bloody and devastating civil war ensued in which between 150,000 and 200,000 people were killed over the next decade.
The civil war was not a victory for Islamists. By 2002 the main guerrilla groups had either been destroyed or had surrendered. The popularity of Islamist parties has declined to the point that "the Islamist candidate, Abdallah Jaballah, came a distant third with 5% of the vote" in the 2004 presidential election.
Taliban in Afghanistan
In Afghanistan, the mujahideen's victory against the Soviet Union in the 1980s did not lead to justice and prosperity, due to a vicious and destructive civil war between political and tribal warlords, making Afghanistan one of the poorest countries on earth. In 1992, the Democratic Republic of Afghanistan ruled by communist forces collapsed, and democratic Islamist elements of mujahdeen founded the Islamic State of Afghanistan. In 1996, a more conservative and anti-democratic Islamist movement known as the Taliban rose to power, defeated most of the warlords and took over roughly 80% of Afghanistan.
The Taliban were spawned by the thousands of madrasahs the Deobandi movement established for impoverished Afghan refugees and supported by governmental and religious groups in neighboring Pakistan. The Taliban differed from other Islamist movements to the point where they might be more properly described as Islamic fundamentalist or neofundamentalist, interested in spreading "an idealized and systematized version of conservative tribal village customs" under the label of Sharia to an entire country. Their ideology was also described as being influenced by Wahhabism, and the jihadism of their guest Osama bin Laden.
The Taliban considered "politics" to be against Sharia and thus did not hold elections. They were led by Mullah Mohammed Omar who was given the title "Amir al-Mu'minin" or Commander of the Faithful, and a pledge of loyalty by several hundred Taliban-selected Pashtun clergy in April 1996. Taliban were overwhelmingly Pashtun and were accused of not sharing power with the approximately 60% of Afghans who belonged to other ethnic groups. (see: Taliban#Ideology)
The Taliban's hosting of Osama bin Laden led to an American-organized attack which drove them from power following the 9/11 attacks. Taliban are still very much alive and fighting a vigorous insurgency with suicide bombings and armed attacks being launched against NATO and Afghan government targets.
||The neutrality of this section is disputed. (July 2013)|
Turkey had a number of Islamist parties, often changing names as they were banned by the Kemalist constitutional court for anti-secular activities. Necmettin Erbakan (1926-2011) was the leader of several of the parties, the National Order Party (Milli Nizam Partisi, 1970-1971), the National Salvation Party (Milli Selamet Partisi, 1972-1981), and the Welfare Party (Refah Partisi, 1983-1998); he also became a member of the Felicity Party (Saadet Partisi, 2003-2011).
Ismet Özel, a prominent Islamist intellectual, argued that Mustafa Kemal Atatürk's secular authoritarian policy, ironically, Islamicized the Turkish nation by forcing people to internalize and value their religious identity and not simply to take it for granted as in the past.
- Various Islamist political groups are dominant forces in the political systems of Afghanistan, Iran and Iraq.
- The Green Algeria Alliance is an Islamist coalition of political parties, created for the legislative election of 2012 in Algeria. It consists of the Movement of Society for Peace (Hamas), Islamic Renaissance Movement (Ennahda) and the Movement for National Reform (Islah). The alliance is led by Bouguerra Soltani of Hamas. However, the incumbent coalition, consisting of the FLN of President Abdelaziz Bouteflika and the RND of Prime Minister Ahmed Ouyahia, held on to power after winning a majority of seats, and the Islamist parties of the Green Algeria Alliance lost seats in the legislative election of 2012.
- Shia Islamist Al Wefaq, Salafi Islamist Al Asalah and Sunni Islamist Al-Menbar Islamic Society are dominant democratic forces in Bahrain.
- The Bangladesh Nationalist Party is the second largest party in the Parliament of Bangladesh and the main opposition party. The BNP promotes a center-right policy combining elements of conservatism, Islamism, nationalism and anti-communism. The party believes that Islam is an integral part of the socio-cultural life of Bangladesh, and favors Islamic principles and cultural views. Since 2000, it has been allied with the Islamic parties Jamaat-e-Islami Bangladesh and Islami Oikya Jote. During the Bangladesh Liberation War, the Jamaat-e-Islami of Pakistan opposed the independence of Bangladesh, but established itself there as an independent political party, the Bangladesh Jamaat-e-Islami after 1975.
- The Party of Democratic Action is the largest political party in Bosnia and Herzegovina. It was founded in May 1990 by reformist Islamist Alija Izetbegović, representing the conservative Bosniaks and other Slavic Muslim population in Bosnia and Herzegovina and Yugoslavia.
- Nahdlatul Ulama and Muhammadiyah are two influential Islamist social movements in Indonesia. The National Awakening Party, United Development Party and Prosperous Justice Party are major Indonesian Islamist parties in the country's democratic process.
- Islamic Action Front is Jordan's Islamist political party and largest democratic political force in the country. The IAF's survival in Jordan is primarily due to its flexibility and less radical approach to politics.
- Islamic Group (Lebanon) is a Sunni Islamist political party in Lebanon. Hezbollah is a Shia Islamist political party in Lebanon.
- The Justice and Construction Party is the Muslim Brotherhood's political arm in Libya and the second largest political force in the country. The National Forces Alliance, the largest political group in country, doesn't believe the country should be run entirely by Sharia law or secular law, but does hold that Sharia should be "the main inspiration for legislation." Party leader Jibril has said the NFA is a moderate Islamic movement that recognises the importance of Islam in political life and favours Sharia as the basis of the law.
- The United Malays National Organisation is the dominant party of Malaysia since the county's independence in 1957. The UMNO sees and defines itself as a moderate Islamist, Islamic democratic and social conservative party of Muslim Malays. The Pan-Malaysian Islamic Party is a major opposition party which is relatively more conservative and traditionalist than the UMNO.[third-party source needed]
- The Justice and Development Party (Morocco) is the ruling party in Morocco since 29 November 2011, advocating Islamism and Islamic democracy.
- Hamas is the Sunni Islamist organization of Palestine that governs the Gaza Strip with Sharia law. Hamas also has a military resistance wing, the Izz ad-Din al-Qassam Brigades.
- The Muslim Brotherhood of Syria is a Sunni Islamist force in Syria and very loosely affiliated to the Egyptian Muslim Brotherhood. It has also been called the "dominant group" or "dominant force" in the Arab Spring uprising in Syria. The group's stated political positions are moderate and in its most recent April 2012 manifesto it "pledges to respect individual rights", to promote pluralism and democracy.
- The Islamic Renaissance Party of Tajikistan is Tajikistan's Islamist party and main opposition and democratic force in the country.
- The Ennahda Movement, also known as Renaissance Party or simply Ennahda, is a moderate Islamist political party in Tunisia. On 1 March 2011, after the government of Zine El Abidine Ben Ali collapsed in the wake of the 2011 Tunisian revolution, Tunisia's interim government granted the group permission to form a political party. Since then it has become the biggest and most well-organized party in Tunisia, so far outdistancing its more secular competitors. In the Tunisian Constituent Assembly election of 2011, the first honest election in the country's history with a turnout of 51.1% of all eligible voters, the party won 37.04% of the popular vote and 89 (41%) of the 217 assembly seats, far more than any other party.
Hizb ut-Tahrir is an influential international Islamist movement, founded in 1953 by an Islamic Qadi (judge) Taqiuddin al-Nabhani. HT is unique from most other Islamist movements in that the party focuses not on implementation of Sharia on local level or on providing social services, but on unifying the Muslim world under its vision of a new Islamic caliphate spanning from North Africa and the Middle East to much of central and South Asia.
To this end it has drawn up and published a constitution for its proposed caliphate state. The constitution's 187 articles specify specific policies such as sharia law, a "unitary ruling system" headed by a caliph elected by Muslims, an economy based on the gold standard, public ownership of utilities, public transport, and energy resources, and Arabic as the "sole language of the State."
In its focus on the Caliphate, HT takes a different view of Muslim history than some other Islamists such as Muhammad Qutb. HT sees Islam's pivotal turning point as occurring not with the death of Ali, or one of the other four rightly guided Caliphs in the 7th century, but with the abolition of the Ottoman Caliphate in 1924. This is believed to have ended the true Islamic system, something for which it blames "the disbelieving (Kafir) colonial powers" working through Turkish modernist Mustafa Kemal Atatürk.
HT does not engage in armed jihad or a democratic system, but works to take power through "ideological struggle" to change Muslim public opinion, and in particular through elites who will "facilitate" a "change of the government," i.e. launch a bloodless coup. It allegedly attempted and failed such coups in 1968 and 1969 in Jordan, and in 1974 in Egypt, and is now banned in both countries. But many HT members have gone on to join terrorist groups and many jihadi terrorists have cited HT as their key influence.
The party is sometimes described as "Leninist" and "rigidly controlled by its central leadership," with its estimated one million members required to spend "at least two years studying party literature under the guidance of mentors (Murshid)" before taking "the party oath." HT is particularly active in the ex-soviet republics of Central Asia and in Europe.
In the UK its rallies have drawn thousands of Muslims, and the party has been described by two observers (Robert S. Leiken and Steven Brooke) to have outpaced the Muslim Brotherhood in both membership and radicalism.
Greater London has over 900,000 Muslims, (most of South Asian origins and concentrated in the East London boroughs of Newham, Tower Hamlets and Waltham Forest), and among them are some with a strong Islamist outlook. Their presence, combined with a perceived British policy of allowing them free rein, heightened by exposés such as the 2007 Channel 4 documentary programme Undercover Mosque, has given rise to the term Londonistan. Following the 9/11 attacks, however, Abu Hamza al-Masri, the imam of the Finsbury Park Mosque, was arrested and charged with incitement to terrorism which has caused many Islamists to leave the UK to avoid internment.
The U.S. government has engaged in efforts to counter Islamism, or violent Islamism, since 2001. These efforts were centred in the U.S. around public diplomacy programmes conducted by the State Department. There have been calls to create an independent agency in the U.S. with a specific mission of undermining Islamism and jihadism. Christian Whiton, an official in the George W. Bush administration, called for a new agency focused on the nonviolent practice of "political warfare" aimed at undermining the ideology. U.S. Defense Secretary Robert Gates called for establishing something similar to the defunct U.S. Information Agency, which was charged with undermining the communist ideology during the Cold War.
Parties and organizations
- Berman, Sheri (2003). "Islamism, Revolution, and Civil Society". Perspectives on Politics 1 (2): 258. doi:10.1017/S1537592703000197.
- Qutbism: An Ideology of Islamic-Fascism by DALE C. EIKMEIER From Parameters, Spring 2007, pp. 85-98. Accessed 6 February 2012
- Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p. 21
- Roy, Olivier (April 16, 2012). "The New Islamists". foreignpolicy.com.
- Rashid Ghannouchi (31 October 2013). "How credible is the claim of the failure of political Islam?". MEMO.
- "Understanding Islamism" (PDF). International Crisis Group. Archived 21 September 2010 at WebCite
- Islamic republic by Bernard Lewis
- "Trevor Stanley, Definition: Islamism, Islamist, Islamiste, Islamicist, Perspectives on World History and Current Events, July 2005. URL: http://www.pwhce.org/islamism.html Downloaded: 11 June 2007". Pwhce.org. Retrieved 2012-04-21.
- Wright, Robin, Sacred Rage: The Wrath of Militant Islam,
- Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p. 120
- Coming to Terms, Fundamentalists or Islamists? Martin Kramer originally in Middle East Quarterly (Spring 2003), pp. 65-77.
- Shepard, W. E. Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam. Leiden, New York: E.J. Brill., (1996). p. 40
- Osman, Tarek, Egypt on the brink, 2010, p.111
- Burgat, F, "Islamic Movement", pp. 39-41, 67-71, 309
- "Fred Halliday, from "The Left and the Jihad", Open Democracy 7 September 2006". Opendemocracy.net. 2011-04-06. Retrieved 2012-04-21.
- Speech by Robert H. Pelletreau, Jr., Council on Foreign Relations, May 8, 1996.
- Ayatollah Fadlallah, in interview by Monday Morning (Beirut), Aug. 10, 1992. "Fadlallah later revised his position" saying he preferred the phrase 'Islamist movement,' to Islamic 'fundamentalism.' Quoted in Coming to Terms: Fundamentalists or Islamists? by Martin Kramer
- Roy, Failure of Political Islam, (1994), p.24
- Fuller, The Future of Political Islam, (2003), p.194-5
- Roy, Olivier, The Politics of Chaos in the Middle East, Columbia University Press, (2008), p.92-3
- "Islamism, n.". Oxford English Dictionary. Oxford University Press. Retrieved 27 December 2012.
- "AP Stylebook revises 'Islamist' use". Politico.Com. Retrieved 2014-08-18.
- "Faithworld blogpost". Blog.reuters.com. 18 October 2011.
- Esposito, Islam and Politics, (1998) p.7
- Hayri Abaza (October 22, 2010). "Is It Islamic or Islamist?". Newsweek.
- Abid Ullah Jan, Wikipedia: Good Intentions, Horrible Consequences at the Wayback Machine (archived April 6, 2006), Al-Jazeerah Op-Ed, 27 February 2006. (archive.org accessed 2007-10-24).
- Understanding Islamism Middle East/North Africa Report N°37 2 March 2005
- "Algerian group joins al-Qaeda brand". English.aljazeera.net. Retrieved 2012-04-21.[dead link]
- "Egypt frees 900 Islamist militants". English.aljazeera.net. Retrieved 2012-04-21.
- Final Report of the National Commission on Terrorist Attacks Upon the United States, The 9/11 Commission Report, W.W. Norton & Company, New York, (2004), p.562
- Daniel Pipes (March 1, 2000). "Islam and Islamism: Faith and Ideology". The National Interest (Spring 2000). Retrieved March 12, 2014.
- Murphy, Caryle, Passion for Islam, (c2002), p.160
- Cook, Michael, The Koran: A Very Short Introduction, Oxford University Press, (2000)
- Murphy, Caryle, Passion for Islam: Shaping the Modern Middle East: the Egyptian Experience, Scribner, (c2002), p.161
- Fuller, The Future of Political Islam, (2003), p. 67
- Roy, Failure of Political Islam (1994) p. 27
- The Age of Sacred Terror by Daniel Benjamin and Steven Simon, Random House, 2002, p.172-3
- Farr, Thomas F. "Islam's Way to Freedom", First Things, November 2008, p. 24–28 (p.26)
- The Islamism Debate: God's Counterculture Sonja Zekri, Süddeutsche Zeitung / Qantara.de 2008 Translated from the German by Phyllis Anderson
- "From the article on westernization in Oxford Islamic Studies Online". Oxfordislamicstudies.com. Retrieved 2012-04-21.
- Fuller, E., The Future of Political Islam, (2003), p.15
- Pipes, Daniel, In the Path of God: Islam and Political Power, Basic Books, (1983), p.173
- Islam and the Myth of Confrontation, Fred Halliday; (2003) p.108
- Lewis, Bernard, Islam and the West Oxford University Press, p.13, (1993)
- Hassan Hanafi, Islamist philosophy professor at Cairo University quoted in Passion for Islam by Caryle Murphy, p.172
- Haddad/Esposito pg.xvi
- Kepel, Gilles, Jihad, Harvard University Press, (2002), p.218
- Terror and Liberalism by Paul Berman, W.W. Norton and Company, 2003, p. 101.
- Peter Bergen, Alec Reynolds (November–December 2005). "Blowback Revisited". Foreign Affairs. Retrieved 2007-11-09.
- Higgins, Andrew (24 January 2009). "How Israel Helped to Spawn Hamas". Online.wsj.com.
- "How Israel and the United States Helped to Bolster Hamas". Democracynow.org. 26 January 2006.
- Kepel, Gilles. Jihad: the trail of political Islam. p. 83.
- Kepel, Gilles, Muslim Extremism in Egypt, chapter 5, "Vanguard of the Umma"
- Edward Mortimer in Faith and Power: The Politics of Islam, in Wright, Sacred Rage, Simon & Schuster, (1985), pp.64-66)
- Wright, Sacred Rage, p.64-6
- Wright, Sacred Rage, p.66 from Pipes, Daniel, In the Path of God, Basic Books, (1983), (p.285)
- from interview by Robin Wright of UK Foreign Secretary (at the time) Lord Carrington in November 1981, Sacred Rage: The Wrath of Militant Islam by Robin Wright, Simon & Schuster, (1985), p.67
- Murphy, Passion for Islam, (2002), p.36
- "Al-Mumenoon (The Believers)". Usc.edu. Retrieved 2012-04-21.[dead link]
- "Al-Tawba (Repentance, Dispensation)". Usc.edu. Retrieved 2012-04-21.[dead link]
- "Al-Hajj (The Pilgrimage)". Usc.edu. Retrieved 2012-04-21.[dead link]
- An example of Islamic belief in victory is: "If you understand the true character of a Muslim, you will be convinced that he cannot live in humiliation, abasement or subjugation. He is bound to prevail and no power on earth can overwhelm him." (Towards Understanding Islam by Abul A'la Mawdudi, p.26)
- 'Islam is a martial civilization. If you succeed, that means God is on your side.' from: Lippman, Thomas W., Understanding Islam, New American Library, (1982), p.50
- Kepel, Gilles, Jihad: on the Trail of Political Islam, Belknap Press of Harvard University Press, (2002), pp.69-75
- Dawood al-Shirian, 'What Is Saudi Arabia Going to Do?' Al-Hayat, May 19, 2003
- Abou al Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists, HarperSanFrancisco, 2005, pp.48-64
- Kepel, Gilles, Jihad: on the Trail of Political Islam, Belknap Press of Harvard University Press, (2002), p.72
- Nasr, Vali, The Shia Revival, Norton, (2006), p.155
- Murphy, Caryle, Passion for Islam, (2002) p.32
- Saudi Publications on Hate Ideology January 2006
- "An interview with Minister Mentor of Singapore, Lee Kuan Yew". Accessmylibrary.com. 2004-09-24. Retrieved 2012-04-21.
- Wright, Sacred Rage, (2001), p.148
- "Masjid-ul-Haram: Sacred and forbidden". Ourdialogue.com. Retrieved 2012-04-21.
- Wright, Lawrence, The Looming Tower: Al Qaeda and the Road to 9/11. New York: Knopf, (2006), pp. 103-104
- Wright, Robin, Sacred Rage: The Wrath of Militant Islam, p.155
- Wright, Robin, Sacred Rage: The Wrath of Militant Islam, p.149
- Commentary, "Defeating the Oil Weapon," September 2002
- Thought, Enlightened (2008-04-23). "What went wrong in the Muslim World?". Muslimdecline.blogspot.com. Retrieved 2012-04-21.
- Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.68
- Kepel, Gilles, Muslim extremism in Egypt: the prophet and Pharaoh, Berkeley: University of California Press, (c2003), p.218
- Lewis, Bernard, The Crisis of Islam: Holy War and Unholy Terror, (2003), p.22
- Lewis, Bernard, The Crisis of Islam: Holy War and Unholy Terror, (2003), p.23
- Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), pp.33-4
- Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.28
- Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), pp.70-71
- Mortimer, Faith and Power, (1982) p.58. Quoting Aziz Ahmad, Studies in Islamic Culture in the Indian Environment, Oxford University Press, (1964), p.189
- A Fury For God: the Islamist Attack on America by Malise Ruthven, 2002, p.135. source: Muhammad 'Umar Memon, Ibn Taymiyya's Struggle against Popular Religion, with an annotated translation of Kitab Iqitada ... (the Hague, 1976), pp.78, 210
- Mortimer, Faith and Power, (1982) pp.67-68.
- Mortimer, Faith and Power, (1982), p.69
- Islam and the Muslim World, (2004) p.374
- Mortimer, Edward, Faith and Power, (1982), p.85
- "ottoman empire: debt". Answers.com. Retrieved 2012-04-21.
- Mortimer, Edward, Faith and Power, (1982), p.93, 237-240, 249
- Encyclopedia of Islam and the Muslim World, Macmillan Reference, 2004, v.2, p.609
- The New Encyclopedia of Islam by Cyril Glasse, Rowman and Littlefield, 2001, p.19
- The Oxford Dictionary of Islam by John L. Esposito, OUP, 2003, p.275
- Historical Dictionary of Islam by Ludwig W. Wadamed, Scarecrow Press, 2001, p.233
- see discussion section
- Posted by Reader (2008-06-20). "Considerations on Islamic Resurgence". Islamic-considerations.blogspot.com. Retrieved 2014-08-18.
- Passion for Islam: Shaping the Modern Middle East: the Egyptian Experience by Caryle Murphy, p.46
- Roy, Failure of Political Islam (1994), p.33
- "Allama Muhammad Iqbal Philosopher, Poet, and Political leader". Aml.Org.pk. Retrieved 2012-03-02.
- Anil Bhatti. "Iqbal and Goethe" (PDF). Yearbook of the Goethe Society of India. Retrieved 2011-01-07.
- Rahnemaa, Saeed. "Radical Islamism and Failed Developmentalism". Third World Quarterly (Routledge) 29 (3): 483–496. doi:10.1080/01436590801931462.
- "Leading News Resource of Pakistan". Daily Times. 28 May 2003. Retrieved 2011-01-07.
- Iqbal Academy Pakistan
- "Allama Iqbal – biography – Iqbal's works" (PHP). Iqbal Academy. 26 May 2006. Retrieved 6 August 2012.
- "Maulana Maududi's Two-Nation Theory". Witness-pioneer.org. 2012-01-27. Retrieved 2012-04-21.
- Bonney, R (2004). Jihad: From Qur'an to Bin Laden. Hampshire: Palgrave Macmillan. p. 201. "Mawdudi trained with two Deobandi ulama at the Fatihpuri mosque's seminary in Delhi and received his certificates to teach religious sciences (ijazahs) in 1926."
- "A. Maududi's 'Towards Understanding Islam'". Web.archive.org. 2009-10-26. Archived from the original on 2009-10-26. Retrieved 2012-04-21.
- Abu al-A'la al-Mawdudi, "Political Theory of Islam," in Khurshid Ahmad, ed., Islam: Its Meaning and Message (London: Islamic Council of Europe, 1976), pp.159-161.
- Abu al-A'la al-Mawdudi, Islamic Way of Life (Delhi: Markazi Maktaba Islami, 1967), p.40
- Esposito and Piscatori, "Democratization and Islam," pp.436-437, 440
- Esposito, The Islamic Threat, pp.125-126; Voll and Esposito, Islam and Democracy, pp.23-26.
- He was the author of the book S. Abul A'la Maududi, The Process of Islamic Revolution (Lahore, 1980).
- Maududi on social justice: "a man who owns a car can drive it; and those who do not own one should walk; and those who are crippled cannot walk but can hop along" (Nizam al-Hayat fi al-Islam, 1st ed., n.d. (Bayrut: Musassast al-Risalah, 1983), p.54) See also Radical Islamic Fundamentalism: the Ideological and Political Discourse of Sayyid Qutb by Ahmad S. Moussalli American University of Beirut, (1992)
- The Message of the Teachings – Hasan al-Banna
- *Mura, Andrea (2012). "A genealogical inquiry into early Islamism: the discourse of Hasan al-Banna". Journal of Political Ideologies 17 (1): 61–85. doi:10.1080/13569317.2012.644986.
- "Egypt, A Timeline of Recent Events". Gemsofislamism.tripod.com. Retrieved 2012-04-21.
- "The Moderate Muslim Brotherhood,"[dead link] Robert S. Leiken & Steven Brooke, Foreign Affairs Magazine
- "Free Republic. The day before, and after – It's been 25 years since the Islamist genie first went on the rampage". Fr.jpost.com. Retrieved 2012-04-21.
- The Islamism Debate: God's Counterculture Sonja Zekri, © Süddeutsche Zeitung / Qantara.de 2008. Translated from the German by Phyllis Anderson.
- Islamists Win 70% of Seats in the Egyptian Parliament The New York Times.
- *Mura, Andrea (2014). "The Inclusive Dynamics of Islamic Universalism: From the Vantage Point of Sayyid Qutb’s Critical Philosophy". Comparative Philosophy 5 (1): 29–54.
- Qutb, Sayyid, Milestones, The Mother Mosque Foundation, (1981), p.9
- Fawaz A. Gerges, The Far Enemy: Why Jihad Went Global (Bronxville, N.Y.: Sarah Lawrence College) ISBN 978-0-521-79140-3 prologue
- "How Did Sayyid Qutb Influence Osama bin Laden?". Gemsofislamism.tripod.com. Retrieved 2012-04-21.
- "The Moderate Muslim Brotherhood". Archived from the original on 2012-05-25. Robert S. Leiken and Steven Brooke in Foreign Affairs, March/April 2007
- Mayer, p.110
- "The Islamic Resurgence: Prospects and Implications" by Kemal A. Faruki, from Voices of Resurgent Islam, ed. by John L. Esposito, OUP, (1983), p.283
- Khomeini (1981), p.54
- Ranstorp, Hizb'allah in Lebanon, (1997) pp.103, 126
- Kepel, Gilles, Jihad, Harvard University Press, (2002), p.118
- Supreme Council for the Islamic Revolution in Iraq#History
- Bakhash, Shaul, The Reign of the Ayatollahs, Basic Books, (c1984), p.233
- "Hezbollah Terrorist Shia group is coy about revealing the sums it has received from Iran. ... Reports have spoken of figures ranging from 10 to 15 million dollars per month, but it is possible that Hezbollah has received larger sums. It is only in recent years (after 1989) that Iran has decreased its aid." from: Jaber, Hala, Hezbollah: Born with a vengeance, New York: Columbia University Press, (c1997), p.150
- 'Removing Saddam strengthened Iran' Quote: "They went directly for the kind of things that make them very unpopular in the West and very popular on the Arab streets. So Iranian President [Mahmoud] Ahmadinejad started to attack Israel and question the Holocaust."
- "Ahmadinejad: Wipe Israel off map OCTOBER 28, 2005". Web.archive.org. 2007-03-12. Archived from the original on 2007-03-12. Retrieved 2012-04-21.
- ""Objectives Resolution, Republic of Rumi
- Asian Survey, 6, n.29, William L. Richter, "The Political Dynamics of Islamic Resurgence in Pakistan."
- Kepel, Jihad, (2002), pp.98, 100, 101
- Fuller, Future of Political Islam, (2003), p.131
- Kepel, Jihad, (2002), p.98
- Atkins, Stephen E. (2004). Encyclopedia of Modern Worldwide Extremists and Extremist Groups. Greenwood Publishing Group. p. 35. Retrieved 5 October 2014.
- Commins, David (2006). The Wahhabi Mission and Saudi Arabia. London: I.B.Tauris & Co Ltd. p. 174. "In all, perhaps 35,000 Muslim fighters went to Afghanistan between 1982 and 1992, while untold thousands more attended frontier schools teeming with former and future fighters."
- Rashid, Ahmed, Taliban: Militant Islam, Oil and Fundamentalism in Central Asia (New Haven, 2000), p. 129.
- "blowback revisited" Foreign Affairs 2005 Peter Bergen
- "How the CIA created Osama bin Laden". Green Left Weekly. 2001-09-19. Retrieved 2007-01-09.
- "bin Laden interview with Peter Arnett, March 1997". Anusha.com. Retrieved 2012-06-08.
- Jihad: The Trail of Political Islam Gilles Kepel pp.205-217
- Jihad: The Trail of Political Islam Gilles Kepel p.207
- Wright, Lawrence, Looming Tower, (2006), p.332
- "Timeline of modern Egypt". Gemsofislamism.tripod.com. Retrieved 2012-06-08.
- Mazih Ayubi, Political Islam, 1991, p73
- Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.108
- "Human Rights Watch 1989 Sudan". Hrw.org. Retrieved 2012-06-08.
- Wright, Lawrence, Looming Towers, (2006), pp.213-215
- "International: Freer and more peaceful; An election in Algeria," The Economist, April 17, 2004. V.371, n. 8371; p.56
- Rashid, Taliban (2000), p.26, 32
- Is Islamism a Threat? A Debate Middle East Quarterly, December 1999
- Rashid, Taliban, (2000), p.132, 139
- Encyclopedia of Islam and the Muslim World, (2004)
- Rashid, Taliban (2000), p.98, 101
- "BBC article stating that bin Laden is "a man without sin"". BBC News. 1998-11-21. Retrieved 2012-06-08.
- "AKP explains charter changes, slams foreign descriptions". Hürriyet Daily News (Istanbul). 2010-03-28. Retrieved 2013-10-02. "[...] the AKP's Hüseyin Çelik [...] took the opportunity to be critical of the foreign press on their descriptions of the party. ... 'In the Western press, when the AK Party administration, the ruling party of the Turkish Republic, is being named, unfortunately most of the time "Islamic," "Islamist," "mildly Islamist," "Islamic-oriented," "Islamic-leaning," "Islamic-based" or "with an Islamic agenda," and similar language is being used. These characterizations do not reflect the truth, and they sadden us,' Çelik said."
- Slimani, Salah (10 May 2012), Islamists Predict Victory as Algerians Head to the Polls, Bloomberg News
- Algeria's Islamists confident of election victory, RNW, 7 May 2012
- Schemm, Paul (11 May 2012), Algerian Islamists fall to govt party in election, Associated Press
- Faucon, Benoît (11 May 2012), Algerian Ruling Party Beats Islamists in Vote, The Wall Street Journal
- Guide to Bahrain's politics – 4 Sep 2008. Ambassador Ereli, US Embassy, Bahrain/Wikileaks/The Guardian
- ""God Willing": The Politics and Ideology of Islamism in Bangladesh", Comparative studies of South Asia, Africa and the Middle East, Ali Riaz (2003).
- The Tenacity of Hope
- Bangladesh and war crimes: Blighted at birth, The Economist
- "Obituary: Alija Izetbegovic". BBC. 2003-10-19. Retrieved 1 January 2010.
- "Alija Izetbegović, Muslim Who Led Bosnia, Dies at 78", New York Times, 20 October 2003
- Evans, Kevin R (2003). The history of political parties & general elections in Indonesia. Jakarta:Arise Consultancies.
- Schwarz, Adam (1994). A Nation in Waiting: Indonesia in the 1990s. Allen & Unwin. p. 172. ISBN 0-521-77326-1.
- Dhume, Sadanand. (December 1, 2005). Indonesian Democracy’s Enemy Within. Yale Global.
- Jordan's Islamic Front rallies Muslims
- A. Nizar Hamzeh “Islamism in Lebanon: A Guide to the Groups”, Middle East Quarterly, 1997, 4, 47-53.
- "Muslim Brotherhood formally launches party". Libya Herald. 3 March 2012. Retrieved 8 March 2012.
- Soguel, Dominique (3 March 2012). "Muslim Brother picked to lead new Libya party". Times of India (Tripoli). Agence France-Presse. Retrieved 8 March 2012.
- Haimzadeh, Patrick (3 July 2012), Libya’s Unquiet Election, Middle East Online
- Grant, George (1 July 2012), Party Profile: The National Forces Alliance, Libya Herald
- UMNO Online. UMNO's Constitution: Goal 3.5. From:http://umno-online.com/?page_id=2787
- UMNO Online. UMNO's Constitution: Goal 3.3. From:http://umno-online.com/?page_id=2787
- [dead link]
- Chen, Cherice (25 November 2011). "Morocco votes in first election since protests; Islamist party eyes victory". Taiwan News. Retrieved 25 November 2011.
- Alami, Aida (25 November 2011). "Moroccans Vote in Election Marking Shift of Power From King". Bloomberg Businessweek. Retrieved 25 November 2011.
- * "This is particularly the case in view of the scholarly debate on the compatibility of Islam and democracy but even more so in view of Hamas's self-definition as an Islamic national liberation movement." The Palestinian Hamas: vision, violence, and coexistence, by Shaul Mishal & Avraham Sela, 2006, p. xxviii ; *In this way the PA has been able to control the economic activities of its political adversaries, including the Hamas and other Islamic opposition groups. Investment in peace: politics of economic cooperation between Israel, Jordan, and the Palestinian Authority, by Shaul Mishal, Ranan D. Kuperman, David Boas, 2001, p. 85 ; * "Hamas is a radical Islamic fundamentalist organization that has stated that its highest priority is a Jihad (holy war) for the liberation of Palestine ..." Peace and war: the Arab-Israeli military balance enters the 21st century, by Anthony H. Cordesman, 2002, p. 243 ; * "One of the secrets behind the success of Hamas is that it is an Islamic and national movement at one and the same time ..." 'Hamas: Palestinian Identity, Islam, and National Sovereignty', by Meir Litvak, in Challenges to the cohesion of the Arabic State, by Asher Susser, 2008, p. 153. ; * "Hamas is an Islamic fundamentalist movement founded in 1987..." Understanding Terrorism: Challenges, Perspectives, and Issues, by Gus Martin, 2009, p. 153 ; * "Hamas is an Islamic jihadist organization..." Why Israel Can't Wait: The Coming War Between Israel and Iran, by Jerome R. Corsi, 2009, p. 39. ; * "The Islamic Resistance Movement (Harakat al-Muqawama al-Islam- iyya), known by its acronym Hamas, is an Islamic fundamentalist organization which defines itself as the military wing of the Muslim Brethren." Anti-semitic motifs in the ideology of Hizballah and Hamas, by Esther Webman, 1994, p. 17. * "Understanding Islamism", Crisis Group Middle East/North Africa Report N°37, 2 March 2005 * "Hamas leader condemns Islamist charity blacklist". Reuters. 2007-08-23. Retrieved 2009-01-28. * Hider, James (2007-10-12). "Islamist leader hints at Hamas pull-out from Gaza". London: The Times Online. Retrieved 2009-01-28. * The New Hamas: Between Resistance and Participation. Middle East Report. Graham Usher, August 21, 2005 * "Council on Foreign Relations". Council on Foreign Relations. Retrieved May 27, 2010.
- "Frequently Asked Questions About Hamas". Abcnews.go.com. 2006-01-06. Retrieved 2011-08-02.
- Syria’s Muslim Brotherhood is gaining influence over anti-Assad revolt By Liz Sly, Washington Post 12 May 2012
- Khaled Yacoub Oweis "Syria's Muslim Brotherhood rise from the ashes," Reuters (6 May 2012).
- "Mountain Rigger", The Economist, November 11, 2006
- "Tunisia legalises Islamist group Ennahda". BBC News Online. 1 March 2011. Retrieved 24 June 2011
- Khalaf, Roula (27 Apr 2011). "Tunisian Islamists seek poll majority". Financial Times (FT.com). Retrieved 24 June 2011
- "Tunisian leader returns from exile". Al Jazeera English. 20 January 2011. Retrieved 24 June 2011
- Kaminski, Matthew (26 October 2011). "On the Campaign Trail With Islamist Democrats". The Wall Street Journal. Retrieved 26 October 2011
- ISIE, High and Independent Instance for the Elections (2011), Decree of 23 Nov. 2011 about the Final Results of the National Constituent Assembly Elections (in Arabic)
- Feldman, Noah (2011-10-30). "Islamists’ Victory in Tunisia a Win for Democracy: Noah Feldman". Bloomberg. Retrieved 2011-10-31.
- Tunisia's New al-Nahda Marc Lynch 29 June 2011
- Bay, Austin. "Tunisia and its Islamists: The Revolution, Phase Two". Retrieved 2012-03-22.
- Totten, Michael. "No to America and No to Radical Islam". Retrieved 2012-03-22.
- Draft Constitution[dead link]
- an-Nabhani, Taqiuddin, The System of Islam (Nidham ul Islam), Al-Khilafa Publications, www.khilafah.com, 1423 AH – 2002 CE p.58
- "Fighting the War of Ideas", Zeyno Baran. Foreign Affairs, Nov/December 2005
- Shiv, Malik (13 September 2004). "For Allah and the caliphate". New Statesman.
- "9,000 mainly young people attend HT Rally," September 15, 2002
- "The Moderate Muslim Brotherhood", Robert S. Leiken and Steven Brooke| Foreign Affairs, | March/April 2007
- "Release Edition Reference Tables". ONS. 2012-12-11. Retrieved 2014-08-18.
- Barling, Kurt (15 May 2008). "What's the risk to London?". BBC. Retrieved 8 June 2012.
- "Image of bombers' deadly journey". BBC News. 2005-07-17. Retrieved 2012-06-08.
- Post (2008-12-01). "NOVEMBER 30, 2008, 1:36 P.M. ET Information Warfare Matters". Online.wsj.com. Retrieved 2012-06-08.
- "Creating a New Public Diplomacy Cabinet Post. Spring 2008". Brookings.edu. Retrieved 2012-06-08.
- Islamists Win 75% of Seats in the Egyptian Parliament The New York Times.
- Beaumont, Peter (3 December 2011), Political Islam poised to dominate the new world bequeathed by Arab spring, The Guardian, retrieved 31 January 2012
- "Islamists’ Growing Sway Raises Questions for Libya". 15 September 2011. Retrieved 2012-06-10.
- Spencer, Richard (19 November 2011), Libyan cleric announces new party on lines of 'moderate' Islamic democracy, The Telegraph, retrieved 31 January 2012
- Sidrah Moiz Khan "Pakistan's creation pointless if it fails to become Islamic welfare state" "Imran Khan said on Wednesday that Pakistan’s creation had been pointless if the country fails to become an Islamic welfare state" 27 June 2012.
- Marcus Michaelsen "Pakistan's dream catcher" "Iqbal's work has influenced Imran Khan in his deliberations on an "Islamic social state" 27 March 2012.
- "Syria Muslim Brotherhood Issues Post-Assad State-for-All Commitment Charter," ikhwanweb.com (The Muslim Brotherhood’s Official English web site) (7 April 2012).
- Ayubi, Nazih (1991). Political Islam. London: Routledge.
- Esposito, John (1998). Islam and Politics (Fourth ed.). Syracuse NY: Syracuse University Press.
- Yazbeck Haddad, Yvonne; Esposito, John (eds.) (1998). Islam, Gender, and Social Change. New York: Oxford University Press.
- Halliday, Fred (2003). Islam and the Myth of Confrontation (2nd ed.). London, New York: I.B. Tauris.
- Hassan, Riaz (2002). Faithlines: Muslim Conceptions of Islam and Society. Oxford University Press.
- Hassan, Riaz (2008). Inside Muslim Minds. Melbourne University Press.
- Mandaville, Peter (2007). Transnational Muslim Politics. Abingdon (Oxon), New York: Routledge.
- Martin, Richard C.; Barzegar, Abbas (eds.) (2010). Islamism: Contested Perspectives on Political Islam. Stanford University Press.
- Mura, Andrea (2014). "Islamism Revisited: A Lacanian Discourse Critique". European Journal of Psychoanalysis 1 (1): 107–126.
- Rashwan, Diaa (ed.) (2007). The spectrum of Islamist movements. Schiler.
- Sayyid, S. (2003). A Fundamental Fear: Eurocentrism and Emergence of Islamism (2nd ed.). London, New York: Zed Press.
- Strindberg, Anders; Wärn, Mats (2011). Islamism. Cambridge, Malden MA: Polity Press.
- Teti, Andrea; Mura, Andrea (2009). Jeff Haynes, ed. Sunni Islam and politics. Routledge Handbook of Religion and Politics (Abingdon (Oxon), New York: Routledge).
- Volpi, Frédéric (2010). Political Islam Observed. Hurst.
- Volpi, Frédéric (ed.) (2011). Political Islam: A Critical Reader. Routledge.
|Look up islamism in Wiktionary, the free dictionary.|
|Wikimedia Commons has media related to Islamism.|
- Radical: My Journey out of Islamist Extremism by Maajid Nawaz (Lyons Press, 2013)
- Rashdan, Abdelrahman. Terminological Chaos: Political Islam and Islamism. OnIslam.net. Oct. 16, 2012. Retrieved Oct. 16, 2012.
- Evaluating the Islamist movement – written by Greg Noakes, an American Muslim who works at the Washington Report
- Elizabeth Barre, Review of Roxanne Euben and Muhammad Qasim Zaman, "Princeton Readings in Islamist Thought: Texts and Contexts for al Banna to Bin Laden," Reason Papers 33 (Fall 2011)
- Islamist.Com Documenting the rise of Islam and Islamists on the world stage. Lots of links on Islamist political prisoners
- Islamism, fascism and terrorism (Part 1)
- Qantara.de-Dossier: Islamism
- (English) Asabiyya: Re-Interpreting Value Change in Globalized Societies
- (English) Why Europe has to offer a better deal towards its Muslim communities. A quantitative analysis of open international data